The Initiatic Teachings

Taoshobuddha
 Esoterism – An enquiry into life

TAOSHOBUDDHA

The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and
‘Buddha’. The word Tao was coined by the Chinese master, Lau
Tzu. It means that which is and cannot be put into words. It is
unknown and unknowable. It can only be experienced and not
expressedd in words. Its magnanimity cannot be condensed into
finiteness. The word Sho implies, that which is vast like the sky and
deep like an ocean and carries within its womb a treasure. It also
means one on whom the existence showers its blessings. And lastly
the word Buddha implies the Enlightened One; one who has
arrived home.

Thus, Taoshobuddha implies one who is existential, on whom the

existence showers its blessings and one who has arrived home.
The Enlightened One!

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MEDITATION LEADS TO ULTIMATE FLOWERING

Esoterism – The Initiatic Teaching

© 2010, Taoshobuddha

All rights are reserved. No part of this publication may be

reproduced, stored in a retrieval system or transmitted, in any
form or by any means, mechanical, photocopying, recording or
otherwise, without prior written permission of the original
publisher TAOSHOBUDDHA MEDITATIONS.

Printed and Published by TAOSHOBUDDHA MEDITATIONS

Cover design and graphics: Anand Neelamber

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The rituals are of no use if one doesn’t know their hidden

meaning. It is only through an initiation that one is enabled
to see behind the appearance of things. For example, Man is a
microcosm, a world in miniature, in which the image of the
universe is to be found, the macrocosm. So it is quite natural that
in deepening one’s knowledge of man one should arrive at an
understanding of the world which is already a step towards God.

Introduction
Esoterism represents a special occult teaching that is available
only to the initiate and kept hidden from the masses. This form
of ‘esoteric’ was or is found in Ancient Egypt, in Pythagoreans, in
Hindu and Buddhist Tantra, in Sufism, in Rosicrucianism and
Hermetic Occultism, and in Radhaswami, to give just a few
examples. More recently initiation-based sects like Eckanker,
TM, and Divine Light Mission could also be included here.

Alternatively, such knowledge may be said to be secret not

because of the desire of an exclusivist priesthood, but by its very
nature, for example, if it is accessible only to those with the right
intellectual or spirituality capacities.

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Esoterism is not a philosophy instead an enquiry into the way of

life. The term ‘esoteric’ first appeared in English in the 1701
‘History of Philosophy’ by Thomas Stanley, in his description of
the mystery-school of Pythagoras.

As the way of life the word Esoterism and its process always
existed since humanity breathed first. Sufis have used two words
to explain teachings. One is called ‘Zahir’. This known and any
one can get into it. This refers to the outer body of religion. It is
mainly concerned with the outer dimension that includes rituals
etc. On the other hand for inward journey the word ‘Batin’ is
used. It refers to inward journey. This is hidden secret and
mystical in nature. Nothing is visible outwardly. Such teachings
are not available to each and everyone. This is meant for the
initiates. This is known as ‘Tasawwuf’ which is the spirit of
Sufism or the inner core of Islam. For the inward journey to
begin the heart center or qulb of the seeker has to awaken first.
This is called the awakening or invoking of the qulb the spiritual
aspect of the heart. Sufis use a specific word for this ‘Zakir’ or
invoked and implies that the seeker is ready for inward journey.

These inner and outer teachings have existed in all the paths.
Hindu scriptures speak of this. The outer body of the religion or
rituals are easy to follow. But the inner journey and teachings is
not meant for each and everyone. Certain amount of preparation
is essential. The first step is that the seeker has to abandon all
that he has learned. This is the process of unlearning and the
inward journey begins.

The Pythagoreans were divided into ‘exoteric’ or those under

training, and ‘esoteric’ or those admitted into the ‘inner circle’.
The corresponding noun ‘Esotericism’ was coined in France by

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Jacques Matter in 1828 and later popularized by Eliphas Levi in

the 1850s. It entered the English language in the 1880s via the
works of theosophist Alfred Sinnett.

It has Greek origin as well. Accordingly the Greek word

‘Esoterikos’ implies ‘to look inside’. Inside what! It refers to inside
symbols, hermetic concepts, initiatic teachings, ritual
representations, in order to find all the hidden meanings beyond
images and words. For the Initiate this quest starts from him-
herself. Actually, the Human Being is the most important and
meaningful symbol and the most secret book of the Humanity.

‘Esoteric’ refers to insight or understanding of inner (Greek: eso-

) or spiritual or metaphysical realities. In its essence it refers to a
specific teaching or spiritual practice or path or ‘wisdom
tradition’ that is based on a mystical interpretation of
spirituality, rather than a religious or slavish following of the
outer words of scriptures. Therefore it pertains to transpersonal
or transcendent states of existence. This transpersonal state is
referred to as Gnosis. On the contrary exoteric knowledge is
well-known or public, and does not require any such
transformation of consciousness.

Quran is ‘exoteric’, as it deals with rituals and the outer

dimension. Sufism on the other hand looks at the inner meaning
of the words and takes the scriptural account as metaphor e.g.
Mohammad’s Night Flight to Jerusalem is interpreted as the
ascent of consciousness is ‘esoteric’ indeed. Even progressive
Islam which adopts a less restrictive and more academic and
open-minded understanding provided by secular modernity is
still ‘exoteric’ because it is not based on a mystical and
transcendent understanding of the hidden meanings of things.

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Similar classifications between the ‘outer exoteric’ and the ‘inner

esoteric’ approach to scripture and to spirituality can be made in
Judaism and Christianity, while groups like Theosophy,
Anthroposophy, Neo-Theosophy, and the ‘Fourth Way’ teachings
or ‘the Work’ of G.I. Gurdjieff and Peter Ouspensky qualify as
‘esoteric’ teachings. All such esoteric teachings involve complex
cosmological, cosmogony, and anthropological speculations and
accounts of the nature of reality and the spiritual path.
Yet another definition of ‘esoteric’ is that it represents a special
occult teaching that is available only to the initiate and kept
hidden from the masses. This form of ‘esoteric’ was or is found in
Ancient Egypt, in Pythagoreanism, in Hindu and Buddhist Tantra,
in Rosicrucianism and Hermetic Occultism, and in Radhasoami,
to give just a few examples. More recently initiation-based sects
like Eckanker, TM, and Divine Light Mission could also be
included here. Alternatively, such knowledge may be said to be
secret not because of the desire of an exclusivist priesthood, but
by its very nature, for example, if it is accessible only to those
with the right intellectual or spirituality capacities.

History
Since esotericism is not a single tradition but a vast array of
often unrelated figures and movements, there is no single
historical thread underlying them all. The developments that one
might wish to emphasize in drawing up a history of esotericism
furthermore depend on whether esotericism in the dictionary
(non-scholarly) or the scholarly sense is intended.

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Several historically attested religions emphasize secret or

hidden knowledge, and are thus esoteric in the dictionary sense,
without necessarily being esoteric movements in the scholarly
sense of the word. Thus, the Roman Empire had several mystery
religions which emphasized initiation. Some saw Christianity,
with its ritual of baptism, as a mystery religion. None of these are
‘esoteric’ in the scholarly sense. The terms ‘Gnosticism’ and
‘Gnosis’ refer to a family of religious movements which claimed
to possess secret knowledge (gnosis). Another important
movement from the ancient world was Hermeticism. Both of
these are often seen as precursors to esoteric movements in the
scholarly sense of the word.

Non-Western traditions can also display the characteristics of

esoteric movements. The Ismaili Muslims also stress a
distinction between the inner and the outer. It is believed that
spiritual salvation is attained by receiving the 'Nur' (light)
through the ‘esoteric’, that is, spiritual search for enlightenment.
Ismaili Islam also has some of the characteristics associated with
esotericism as defined by Faivre, e.g. the belief in an
intermediate spiritual sphere mediating between humans and
the divine. Esoteric movements in Buddhism, which fall under
the general category of Vajrayana Buddhism, employ esoteric
training into Buddha’s teachings, through use of symbols, mantra
and hand-gestures, or mudra. Initiation rituals are typically
given to students as they progress along these paths, and care is
taken not to discuss specific rituals to those lacking the right
empowerment.

The major exponent of esotericism in the latter part of the 19th

century is the Theosophy of H. P. Blavatsky. This should not be
confused with the Christian Theosophy mentioned earlier. In the

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20th century, Theosophy was reformulated by Annie Besant,

Charles Webster Leadbeater, Alice Bailey, Rudolf Steiner and
many others, and became the source for a whole range of post-
theosophical movements such as The Summit Lighthouse. A
particularly successful post-theosophical movement is
Anthroposophy, a synthesis of occultist, Christian and
Neoplatonic ideas with Western esoteric concepts as formulated
in the wake of theosophy. Anthroposophy, which was founded
by Rudolf Steiner in the early part of the 20th century, includes
esoteric versions of education, agriculture, and medicine.

Yet another notable esoteric strain stems from the teachings of

G. I. Gurdjieff and P. D. Ouspensky. Theosophy is also considered
a major influence on the many less institutionally organized
varieties of esotericism in metaphysical milieus, ‘Ascended
Master Activities’, and within the New Age.

Finally, it can be noted that Carl Gustav Jung can be seen as an

exponent of esotericism. His writings concern esoteric subject
matter such as alchemy. Also Jung rephrased the concept of
correspondences in a modern, psychologizing terminology in his
‘theory of synchronicity’.

Sufism is Islamic mysticism. Mysticism is the very core of every

science of the inner. As such, it has the special distinction of
being found in the ‘sunni’ as well as the ‘shia’ traditions of Islam.
It is extremely difficult to attempt a description of Sufism. Like
all forms of mysticism, it is above all the search for God and this
search may be expressed in many different ways, taking various
forms. On the other hand, by reason of its esoteric aspects; it
introduces secret practices, initiation rites that vary depending
on the masters who teach them.

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In Iran, the vast majority of the mullahs are strongly opposed to

it and in sunnite Islam, most of the Ulemas are much more
interested in the letter of the Koran and its juridical
interpretations than in the speculations of the Sufis which to
them are highly suspect. In the face of such widespread
opposition Sufism keeps a low profile. However Sufism is the
inner karnel of Islam. And if Islam is alive today it is because of
Sufism.

Furthermore, there is no unity in Sufism. Each master gathers

together a band of disciples drawn by the reputation of his
teaching. At most, these masters admit to belonging to a
‘confraternity’, itself founded by a famous Sufi in bygone ages. As
soon as reference is made to Islam, nobody checks any
orthodoxy whatever in the teaching given.

The importance of this secret Islam is nonetheless remarkable.

Historically, it played a major role in giving rise to the deviations
of the Shia doctrine known as Ismaëlism and the Druse religion.
In literature it had a profound influence on the inspiration of
some of the most outstanding Arabo-Persian works like the
Tales of a Thousand and One Nights and the love poem of Laila
and Majnoon.

However, the most original aspect of Sufism is its spirituality. In

the Sufi view, God is approached by degrees. Firstly, the law of
the Koran must be respected; but this is only a first step which
does not lead to the understanding of the nature of the world.
The rituals are of no use if one doesn’t know their hidden
meaning. It is only through an initiation that one is enabled
to see behind the appearance of things. For example, Man is a
microcosm, a world in miniature, in which the image of the

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universe is to be found, the macrocosm. So it is quite natural that

in deepening one’s knowledge of man one should arrive at an
understanding of the world which is already a step towards God.

According to the Sufis, entire existence comes from God and God
alone is real. The created world is but a reflection of the Divine;
‘the universe is the Shadow of the Absolute’. The ability to
discern God behind the screen of things implies purity of
soul. It is only through an effort to withdraw from the world
that one can approach God:

‘Human consciousness is a mirror which, when empty of

reflections and polished, reflects Godliness all around.’

The God that the Sufis discover is a God of love and the way to
him is through Love: whoever knows God, loves him; whoever
knows the world turns away from him. If you wish to be free,
become a prisoner of Love.

This is not unfamiliar music to the ears of the Christian mystics.

In this respect, it is curious to note the similarities between
Sufism and other philosophic or religious trends. Originally,
Sufism was influenced by Pythagorean thought and by the
Zoroastrian religion of Persia. The Sufi initiation rite, which
opens up the possibility of a spiritual rebirth, is not entirely
unlike Christian baptism and one could even identify some
Buddhist echoes in the Sufi formula ‘man is non-existent before
God’.

There is the same diversity and the same imagination in the

spiritual techniques of Sufism. The search for God through
symbolism, in the case of some Sufis, passes through music or

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dance which, they believe, transcends thought. This was

practiced by Jalaluddin Rumi, according to Maulana, the founder
of the whirling dervishes. In the case of other Sufis, symbolism is
an intellectual exercise in which one meditates on the numerical
value of letters as the Cabbalistic Jews do. Sometimes also, it is
through an endless repetition of the invocation of the names of
God that the Sufi seeks union with Him.

And so Sufism brings to Islam a poetic and mystical dimension

that one could never find in the exegetes’ pernickety analysis of
the texts of the Koran. They hold that Mohammed received, at
the same time as the Koran, esoteric revelations which he
revealed only to some of his companions. In this way, the Sufi
masters all link their teaching to a long line of predecessors who
give them authenticity.

However, this legitimacy through reference to the prophet does

not give rise to uniformity in the Sufi movement. There are many
different schools and each one has its own style and practices. In
French, these schools are generally designated under the name
of confraternities. Before going on to study some of these
schools, it is necessary first to keep in mind that the
confraternities have become, not an institution, but at least one
way of living Islam in a manner so widely accepted that all kinds
of movements, mystical or not, assume the title of confraternity
in order to practice their activities. One should not therefore be
surprised at times to come across rather un-mystical
confraternities with a rudimentary spirituality that is far
removed from the elevated speculations that have made Sufism
one of the major components of universal spirituality.

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Sufism, Mysticism & Esoterism

‘Mysticism’ in the literal sense means living as closely united to
God as possible. An example of this can be found in Mary of the
Incarnation, a French religious in the 17th century who had been
married, had children and was widowed. She had managed a
transport business before entering the Ursuline convent. She
was then sent to Canada where she built a school for French and
Indian girls. She was constantly in union with God, whether at
the attorney’s office to sign deeds or with the builders to oversee
the construction. Even when, one Winter the building caught fire
and it was not possible to extinguish the fire because of the
temperature of 20° below freezing which meant the water was
frozen, Mary of the Incarnation fell to her knees in the snow and
praised God.

This is what the mystical life means; living in constant union

with God in the events of daily life, whether one is a religious or
a lay person. In a sense, one is already living hidden with God;
one has already entered into the endless mystery of eternal life,
life with God. King Baudoin of Belgium tried to live his public and
private life in this way without giving any sign of failing neither
in the duties of his public responsibilities or in his conjugal love
as a husband.

Understood in this way, mystical life is open to all. It is a matter

of letting God, in love, live in us. As St. Paul says; it is no longer I
but Christ who lives in me. The mystic is not someone whose
very person disappears. He or she retains the same character,
history, even the same brilliance, and everything that makes the
person unique and loveable.

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Do all religions have a mystical dimension?

Evidence shows that it is only those who have encountered God

as a person and giver of life. In this sense, it is not impossible for
Muslims to live a mystical life, whether Sufi or not. Sufism
certainly emphasizes this union with God. But is this always so in
conditions worthy of God and of man? It is here that the
necessity arises of seeing the radical difference between
‘mysticism’ and ‘Esoterism’. For Esoterism effectually turns its
back on Mysticism. Mysticism on the other hand is an opening up
to God, to his revelation and his love. Esoterism claims to
provide the power to acquire God, indeed to become God
through one’s own efforts by reaching degrees of ‘knowledge’
reserved for the ‘initiated’ who keep these powers to themselves.

It is surely not difficult to understand that if God really exists He

is more ‘person’ than Mankind. He therefore also has a certain
freedom. And if He is free to give himself, how could one grasp
him through ‘knowledge’ and ‘Initiation rites’. God can only be
reached if it is he who takes the initiative and gives himself; and
if he is then well received.

Esoterism is a willed spiritual power achieved through ‘secrets’

or techniques. Far from liberating man, these secrets and
techniques create an artificial spiritualism within which the ‘man
with knowledge’ locks himself up. The illusion of ‘knowing’
prevents one from hearing God who reveals himself by speaking
to those who are sufficiently humble to want to know him as he
himself tells us he is. And so some people enclose themselves in a
theory of numerology; others in the various boxes of determinist
characterology; yet others in horoscope columns; others in
meditation techniques.

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